Hijab In North America

As more and more people are becoming aware of the fight for women's rights in Iran, the cause grows exponentially. Despite, or even because of, public disapproval, the Iranian government does not plan to remove the hijab law anytime soon; in fact, in a speech a few months ago, Cultural Minister Ali Jannati expressed concerns about how the West "just asked us for a nuclear deal, and the second step might be equality for women!" (Women's Rights par. 28) Even though their government shows no signs of conceding to protest, women in Iran are not ready to give up the fight.

If the author wanted to learn more about Muslim women, she should have sought them out and spent time with them — those who wear hijabs as well as those who don’t. Then, instead of speaking on behalf of Muslim women’s “unheard voice” by talking about her own hijab experiment (“My hijab silenced, but simultaneously, my hijab brought unforgettable words”), she should have asked them to share their own experiences as Muslim women. Then they would have a voice.

Concerning the social context, honor and respect are two significant values that the ‘hijab’ represents. By wearing the hijab, a woman is less likely to be attractive to men and being approached by them, she creates a ‘barrier’ that implements respect between her and another person, by consequent, she preserves her sexual chastity and keeps the family’s honor intact. This is an important detail in the Middle East culture; honor is more a group matter than an individual matter, and in this case, honor’s family is related to women’s sexual abstinence before marriage; in case the honor is lost, it can’t be regained.

Abayas, shailas, burkas, and chadors: all are forms of veiling in the Middle East, and all are perceived as symbols of oppression and patriarchy by the West. The veil worn by a Middle Eastern woman is striking and beautiful in its simplicity and elegance. The hijab, the most common form of veiling, leaves only the face visible with the neck and hair completely covered. Onlookers are in awe at the mystery and symbolism associated with the many veils created out of fine, exotic silk. But such notions of oppression and patriarchy often associated with veiling are not only inherently biased and ironic – it would be interesting to explore the symbolism behind a mini-skirt or a pair of five-inch heels, no? – but they are also inaccurate. Although veiling has most definitely been used in the Middle East as a “mechanism in the service of patriarchy, a means of regulating and controlling women’s lives” (Hoodfar, 5), it has also been used as a mode for rebellion and self-expression. Marjane Satrapi, an Iranian woman who grew up during the Islamic revolution, resisted the regime and the universalizing nature of the veil in the hope that she could maintain her individual identity whilst communicating her political ideologies. By examining the way in which the veil is represented in Satrapi’s graphic memoir, Persepolis, while also considering the history of veiling in Iran, it will become evident that the veil is not just a political tool used by male chauvinists; it also presents an

“The Hijab limits me from doing certain things. When I have the Hijab on…as a Muslim woman, I consider myself basically representing the whole community” (Ruby 29). Aspects like this set this woman apart from her peers because she is now labeled as just one thing, a Muslim, when in fact she is much more than that. Women who wear the Hijab, Muhajibah, living in the western world, I believe, have it harder than they do living back home. Here, they are subject to a lot more attention when not necessary such as weird looks walking down the street and subject to stereotypes ie. being a terrorist. Islamic women are not the only ones being oppressed by their choice of clothing; in fact every woman around the world is target towards oppression. Islamic women are just targeted more than women of other religions. This is because of the strict faith that they endure from the Qu’ran telling them that they need to dress a certain way. However, it has been debated that the Qu’ran actually doesn’t mention anything about a women needing to wear a Hijab to be a good Muslim. (Kawaji)

Having lived my whole life by the teachings of the Islamic faith, I understand the appreciations and values associated with the Hijab. However, also living in Canada, a pro-western society, I also see how some might see it as an oppression set upon Muslim women; objectively isolating them from the rest of society. I believe that the Hijab means much more than just a piece of cloth covering a woman’s hair. It represents their identity and their pride. It is considered to be the flag of their way of life, their religion. Unfortunately, people of other cultures see it as a horrific tradition of the past that degrades a woman’s rights and freedoms.

Culture permeates every part of life. As Americans, maybe this is harder to see. Yet, everything from the way we talk to what we choose to wear is the result of culture. This makes it vital to understand that many things have a cultural significance. Abu-Lughod expresses her dismay over the “obsession with the plight of Muslim women” being focused on the burqa (209). Many people have adopted the burqa as the symbol of the oppression of Muslim women. Yet, the burqa is simply a form of covering originally specific to the Pashtun people. Each form of covering is part of the Islamic religion. Each holds significance for the community that wears it. The purpose of women wearing a veil of any kind is to “assure their protection in the public sphere from the harassment of

The specific topic of this book is the oppression of women. Its overall purpose is to understand the women behind the veils and why the Muslim women take up the hijab. The purpose is also to show how

Abu Lugod argued that in order to move past this separation, we must: “First, we need to work against the reductive interpretation of veiling as the quintessential sign of women's unfreedom. Second, we must take care not to reduce the diverse situations and attitudes of millions of Muslim women to a single item of clothing.” (2002:786). As a result, creating a better understanding and better terminology of the “east” will allow feminists in these different social locations to communicate and to create a better strategy to move beyond the basic and into the complicated nature of feminism around the world.

Years leading to the Soviet invasion and during the Soviet rule in Afghanistan many women started to unveil. The extreme form of veiling was slowly decreasing among Afghans living in the urban cities. Nelofer Pazera in her memoir writes that one of the effects of secularization was unveiling of women, since veil was considered as a sign of backwardness. “A Quit Revolution” by Leila Ahmad examines the role of hijab resurgence both in Middle East and America. Ahmed’s book provides much more than a history of hijab resurgence; it provides a scope of politics and women’s personal agency. Ahmed argues that the British colonial presence in Egypt was a primary reason for unveiling movement. British presence created a conflict between those who welcomed

The author, Naheed Mustafa, starts out with two points of view others have of her, a “Muslim terrorist” or an oppressed woman (Mustafa 1). However, with these two points of view, Mustafa is suggesting that people only view her in these two ways because in their eyes a Muslim woman cannot be more. Then she introduces the hijab, a scarf which covers her neck, head, and throat, but explains that young Muslim women like her are “reinterpreting” the purpose of the hijab: give women absolute control over their bodies. According to Mustafa, the hijab does not only give women absolute control but freedom. Yet, others do not understand this concept or why a young woman who was born in a land that is free and full of opportunities like North America

The wearing of a hijab or also known as a veil has lately become a problematic issue in numerous locations around the world, in particularly the Western part of the world. Hijab or veil is a headscarf that is regularly worn by Muslim women. Muslim women will wear a veil as a sign of favor to their faith. On the opposite side, others will wear it because they have no other choice from the pressure of their family members and religion. Individuals will even argue that the wearing of a hijab is a spiritual liberation. Other individuals will have a difference in opinion by saying that by wearing a hijab is an unjust to women, they believe that the wearing of a hijab is part of a Muslim system that brings women under command and control.

Among other studies done on young Muslim women who hijab, one women said “"I lived in a co-ed dorm and it was really the first time I had to deal with unwanted attention from guys. I guess that was the first time I really understood why it was necessary to wear a scarf, because as soon as I did, all the idiots left me alone” (Ali, 2005). Another woman’s view was “because I began to realize that what people think is nowhere compared to Allah, and so, how could I blatantly disobey an order because of 'standing out?” (Ali, 2005). It would also surprise many that in some of these women’s cases, their choice to hijab was not only not forced, but also not even supported by family members. Some of these women’s parents had hard times coping with their daughters taking up this wardrobe.

The hijab used as a symbol of the Muslim culture is just one characteristic of how it can be perceived; the hijab is also a sign of life, safety and personal identity (Tabassum, 2006, p. 37). Tabassum (2006) interviews an individual by the name of Raheelah who identifies the hijab as not just a piece of clothing that covers a Muslim women’s face, but also as a portrayal of themselves as a person (p. 37).

The idea of the woman has evolved throughout the years. In the early 1900s, women did not have the right to vote. People like Alice Paul rallied in the Capitol, using their words to stand up against the gratuitous ruling that only men could vote. Years of women and men joining together to go against the idea that was unjust finally led to the ratification of the 19th Amendment. In today’s time, an issue with Muslim women is the wearing of the hijab. In some countries, women face execution if they are seen without it on. Women outside of the Islamic culture have taken to wearing the hijab as a sign of solidarity. Their action is not actually a sign of solidarity, rather a sign of oppression.